A p p e n d ix I 549 been introduced to, an d having perfected, the correct view of such w isdom of the p a th o f seeing, th e y are m u c h m o re em in e n t th a n ordinary beings At this point, th ro ugh having purified the latent tendencies o f th e obscura tion o f miserliness and having fully perfected the páram itá o f generosity, in a single m om ent [they possess] the twelve [qualities] of [being able to] enter, and rise from, one h u n d re d samádhis, see the faces of one hundred buddhas, know the blessings o f one hundred buddhas, go to one hundred buddha realms, shake one hundred realms, fill one hundred realms with light, m ature one h u n dred sentient beings, display a single m o m en t as one hundred eons, engage in the vision of wisdom during one hund red earlier and later limits, open one h u n dred doors o f dh arm a, display one h u n d re d o f their ow n bodies, and display each o f these bodies with one hund red excellent retinues {181} At this stage they are able to take rebirth as a [cakravartin] king over Jambudvipa Since this first bhum i, one am ong the ten bhum is o f the noble ones, re p re sents the seeing o f the reality th a t is the n ature o f ph eno m en a, it is the path o f seeing Since it is endow ed w ith m any joys that are unlike [what was expe rienced] before, it is [called] “Suprem e Joy.” 4) The path o f fam iliarization It is the path o f familiarization because, on it, [bodhisattvas] m ake th e m selves familiar w ith the wisdom o f the p ath o f seeing that they saw already In this context they familiarize w ith the eightfold path o f the noble ones The root text [says], “M ay you progress th ro u g h view, th o u g h t, speech, and so o n ” As for the m eaning o f this, th ro u g h having directly seen th e n onconceptual w isdom of the p a th o f seeing, [bodhisattvas] correctly realize the view o f the basic nature This is correct view T hro ugh its pow er no afflictions arise in their m in d stream s an d all their th o u g h ts are autom atically virtuous, which is correct thought C orrect speech m eans that physical and verbal nonvirtues not arise from a virtuous m ind and that everything they say is o f benefit to beings C orrect aim s o f action m eans that, no m atter w hat they do, it tu rn s into the welfare o f others C orrect livelihood is to always be co ntent and not be tainted by the five w rong livelihoods The five w rong livelihoods are flat tery, co rru p t ethics, indirect appeal, seeking gain, and evaluating w hat can be obtained These five have been relinquished [by said bodhisattvas] {182} C orrect vigor is to m ake efforts for th e welfare o f others th ro u g h relinquish ing distractions w ithout becom ing weary or tired Correct m indfulness is to always sustain the tin u ity o f m indfulness Correct sam ádhi is to rest in m editative equipoise in the dhyánas an d so on and to enter m an y sam ádhis In th is way [bodhisattvas] familiarize with th e eightfold path o f th e noble ones As for progressively traveling th ro u g h th e n in e bhum is o f th e path of familiarization, at th e tim e o f th e lesser o f th e lesser path o f fam iliarization [bodhisattvas] fully perfect the p áram itá o f ethics, purify the obscurations of 550 Groundless Paths corrupt ethics, and [attain the qualities as they were] already explained at the tim e of the path of seeing, such as entering, and rising from, one th ousand samádhis in each m om ent The difference is that, here the [respective] aspects o f said qualities are twelve times one th ousand [each] [The bodhisattvas on this bhúmi] are able to take rebirth as a [cakravartin] king th at reigns over the four continents Since the second bhú m i is free from the stains of corrupt eth ics, it is called “The Stainless.” At the tim e of the medium of the lesser path of familiarization [bodhisattvas] fully perfect the páram itá of patience, purify the obscurations of anger, enter, and rise from, one hundred thousand samádhis in each m om ent, and so on, just as before Thus, here the twelvefold qualities increase to one h u n d re d thousand each [The bodhisattvas on this bhúmi] are able to take rebirth as someone like Indra, the lord over the [gods in] The Thirty-Three Since the third bhúm i illu minates the dense darkness of the negative latent tendencies of sentient beings {183} through the genuine dharm a, it is called “The Illuminating.” At the tim e of the great o f the lesser p ath of familiarization [bodhisat tvas] fully perfect the páram itá o f vigor, purify the obscurations o f laziness, enter, and rise from, ten millions o f sam ádhis in each m om ent, an d so on, just as above Thus, here [the twelve qualities] increase to ten million each [The bodhisattvas on this bhúm i] are able to take rebirth as a king over the twin [gods] Since the fourth bhúm i radiates the firelike w isdom that completely burns all afflictive and cognitive obscurations, it is called “The Radiating.” At the time o f the lesser o f the m edium path o f familiarization [bodhi sattvas] fully perfect the páram itá o f dhyána, purify the obscurations of distraction, and [attain] th e twelve [qualities], such as entering, and rising from, one billion sam ádhis in each m om ent, just as above Thus, here [these qualities] increase to one billion each [The bodhisattvas on this bhúm i] are able to take rebirth as a king over [the gods in] Enjoying E m anations.1067 Since, at this stage, [bodhisattvas] simultaneously both dwell in sam ádhi for their o w n welfare a nd m ake efforts for the welfare o f others, the fifth bhú m i is called “Difficult to M aster.” At the time of the m edium o f the m edium path of familiarization [bod hisattvas] fully perfect the páram itá of prajňá, purify the obscurations of ignorance and dullness, enter, and rise from, ten billions of sam ádhis in each m om ent, and so on (the same [principle o f increase] as above applies) [The bodhisattvas on this bhúm i] are able to take rebirth as a king over the gods in Tusita Since, at this stage, [bodhisattvas] face all phenom ena o f samsára and nirvána, the sixth bhúm i is called “The Facing.” At the tim e of the great of the m edium path of familiarization [bodhi sattvas] fully perfect the páram itá of means, purify the obscurations of not being skilled in means, enter, and rise from, ten sixtillions o f sam ádhis in A p p en d ix I 551 each m om ent, an d so on (just as above) [The bodhisattvas on this bhüm i] are able to take re b irth as a king over [the gods w ho have] Pow er over O thers’ Em anations Since [the bodhisattvas] here have gone far aw ay from samsara, the seventh b h ü m i is called “G one Afar.” U p to here, these are the seven im pure bhüm is because im pure appearances appear directly At the tim e o f the lesser o f the great path o f familiarization [bodhisattvas] fully perfect the pàram ità of power, purify the obscurations o f being weak in power, enter, and rise from, samâdhis in one m om ent that equal [the n u m b e r of] the m inutest particles in one h u n d re d th o u sa n d o f the greatest chiliocosm, an d so on (the twelve as above) Since the eighth b h ü m i is no t m ov ed by discrim in ating notions about being w ith characteristics or being w ith o u t characteristics, it is called “The Im m ovable.” At this stage the five [sense] doors and the afflicted mind [of bodhisattvas] change state, they gain m astery over pu re realms, manifest the all-accomplishing and discrim inating wisdoms, and are able to take reb irth as a king over the first chiliocosm {185} A t the tim e o f the m ed ium o f the great path o f fam iliarization [bodhi sattvas] fully perfect the pàram ità o f aspiration prayers an d purify the obscurations o f no t accom plishing the goals th e y aspire for At this point they enter, and rise from, samâdhis that equal [the n u m b er of] the m inutest par ticles in one m illion o f countless greatest chiliocosms, and so on (applying to the twelve qualities as above) [The bodhisattvas on this bhümi] are able to take rebirth as Brahm à, the lord over the second chiliocosm Since the nin th bh ü m i is endow ed w ith the discrim inating awarenesses and so on, it is called “T he Excellent.” At the tim e o f the great o f the great p a th o f fam iliarization [bodhisattvas] fully perfect the pàram ità o f wisdom, are free from [all] cognitive ob scura tions, enter, and rise from , sam âdhis in one m o m e n t th a t equal the n u m b er o f th e m inutest particles in realms [whose num ber] is even m o re inexpressible than that o f the inexpressible [num ber of] b u d d h a realms, an d so on [The latter] includes their being su rro u n d ed by excellent retinues that equal the n u m b e r of the m inutest particles in the p ure realms, [whose num ber] is even m ore inexpressible th a n that o f the inexpressible [num ber o f buddha realms] Since the cloudlike dhàranls and sam âdhis here shower dow n their rains on the realms o f the sentient beings to be guided, the tenth b h ü m i is called “D harm a Cloud.” [The bodhisattvas on this bhüm i] are able to take rebirth as a king over the gods in the [five] pure abodes, function as the regents o f the buddhas, and prom ote the vast welfare o f others {186} 5) T h e path o f non learning T h roug h infinite light rays radiating from their ow n bodies, [at the last m om ent o f the ten th bhü m i the bodhisattvas] offer to all b u ddhas in the three 552 Groundless Paths times By virtue o f this, the [latter] bestow the em pow erm ent o f great light rays, [the bodhisattvas] overcome the latencies o f the most subtle cognitive obscurations through great remedial w isdom (the vajralike sam adhi), and become fully perfect buddhas A m ong the five paths, this is the one o f n o n learning Since one does not train in any p a th again, the p a th of nonlearning is fully perfect buddhahood Therefore, it is the bhüm i of All-Illumination, the eleventh one Upon having been requested by m any mighty scholars an d , in particular, by Jigtar,1068 this was compiled by Nirm[an]aka, who is free fr o m action M ay our own vajrayâna tradition o f the early translations flourish and spread throughout all directions and times Virtue Mangalam Appendix II: A Specific Explanation o f the M anner of Gradually Progressing through the Five Paths and the Manner o f Attaining the Qualities o f the Ten Bhumis '069 T h is has two parts: [The manner of gradually progressing through the five paths] This has five parts: 1) The path o f accum ulation 2) The path o f preparation 3) The path o f seeing 4) T he path o f familiarization 5) The path o f nonlearning 1.1 The path o f accumulation This has five parts: 1) Supports 2) N ature 3) Division 4) M eaning o f the term 5) Level 1.1.1 Supports [Supports] are tw ofold—physical supports and m ental supports The physical supports are any th at are contained in the desire and form [realm s].1070 The m ental supports consist of a one-po inted m in d o f the desire [realm] or the six grounds o f dhyana 1.1.2 Nature This consists o f the seven yogas o f the path o f accum ulation1071—the ethics o f ordinary beings, controlling the sense gates, know ing m oderation in food, not sleeping d u rin g the first and last p arts o f the night, but m a k in g effort in ... Nature This consists o f the seven yogas o f the path o f accum ulation1071? ?the ethics o f ordinary beings, controlling the sense gates, know ing m oderation in food, not sleeping d u rin g the first... the three 552 Groundless Paths times By virtue o f this, the [latter] bestow the em pow erm ent o f great light rays, [the bodhisattvas] overcome the latencies o f the most subtle cognitive obscurations... that equal [the n u m b er of] the m inutest par ticles in one m illion o f countless greatest chiliocosms, and so on (applying to the twelve qualities as above) [The bodhisattvas on this bhümi]